BACKGROUND OF THE STUDY
By way of introduction several religions in Nigeria exist, helping to accentuate regional and ethnic distinctions. All religions represented in Nigeria were practiced in every major city in 1990. However, Islam dominated the north and had a number of supporters in the South Western, Yoruba part of the country. Protestantism and local syncretic Christianity are also in evidence in Yoruba areas, while Catholicism dominates the Igbo and closely related areas. Both Protestantism and Catholicism dominated in the Ibibio, Annang, and the Efik kiosa lands. The 1963 census indicated that 47 percent of Nigerians were Muslim, 35 percent Christian, and 18 percent members of local indigenous congregations. In general, however, the country should be seen as having a dominant Muslim north, a mixed Christian and Muslim Southwest and Middle belt, a non-Muslim, primarily Christian South East and South-South, with each as a minority faith in the other’s region (Wikipedia, 2011).
In addition, JOHN ONAIYEKAN, Catholic Archbishop of Abuja, President, Christian Association of Nigeria (CAN) and Co-Chairman, Nigerian Inter-religious Council (NIREC) in a public lecture delivered in May 2010, said that the BBC announced that it had carried out a survey of the nations of the world and arrived at the conclusion that Nigeria was the most religious nation in the world. It did not explain the details of the criteria used to arrive at this conclusion.
The need for political stability in Nigeria cannot be overemphasized. Indeed, all segments of the Nigerian society are interested in the political future of the nation. However, this interest is approached from various dimensions. A major interest in the Nigerian polity is the relationship between religion and politics. The Nigerian society is religiously pluralized and this significantly influences political decisions and policies of the nation. Religion has a place in the live of every nation, Nigeria included. Irrespective of the faith or denomination, religion when truly practiced in its truest form and spirit, has been and remains sacred. It plays a vital role in purposeful leadership, community building, social justice, law and order, peacemaking, reconciliation, forgiveness and the healing of wounds, be they political, family or personal (Hank Eso, 2003:2).
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... people’s adherence to religion, whether traditional, Christian or Islam (Ikporukpo, 2001), which are the recognized religions in Nigeria, though the ... problem of moral decadence plaguing the nation will radically reduced. Since many Nigerian families are facing the pangs ... Kwara State Islamic Foundation (AROIF) and Assembly of Muslim Youth (WAMY) Redeemer University, Lagos state The Redeemed Churches ...
Religion and politics has played and continue to play vital roles in the socio-cultural and geographical development of Nigeria as a nation state. The two influences had ramified all facets of Nigeria socio-economic development. So much is attached to these factors that, almost invariably, the intra and interstate polarization along religions and political lines are often discernible in vital policy decisions by the political leadership. The situation described above is all pervasive nationwide. It is in fact arguable that party political formation and membership had been more often than not, along religious learning. Nigeria is religiously heterogeneous nation with principal religions as Christianity, Islam and traditional or indigenous religions. Each of these religions had played a prominent role in evolution, sustenance and continued operation of democracy in Nigeria. And for those who are inclined to believe that African religion has very little or no relevance in the modern socio-political dispensation in Nigeria, the widely reported involvement of traditional priests and ritual experts in the recent political maneuvering across the country must have come as a rude surprise. Despite the fact that African religion is not given official recognition like outlandish religions of Christianity and Islam, it’s not being recognized does not in any way diminish its role, its function and relevance in the nation’s democracy (Ogunade, 2010:63)
With regards to the Nigerian Constitutions, past and present proclaim loudly the secularity of the Nigerian state, the separation of church and state and the freedom to practice religion of one’s choice without fear of persecution and prosecution. Provisions of the 1999 Nigerian Constitution (Section 1) stipulates that the Constitution is supreme and that its provisions have binding force on all authorities and persons throughout the Federation. Section 10 of the Constitution was categorical in proclaiming, “The Government of the Federation or of any State shall not adopt any religion as State Religion.” Additionally, in Subsection 2, the Constitution stipulates that “the Federal Republic of Nigeria shall not be governed, nor shall any person or group of persons take control of the Government of Nigeria or any part thereof, except in accordance with the provisions of this Constitution.” (The 1999 Constitution of the Federal Republic of Nigeria).
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Religion is a powerful and very influential factor in people’s lives. It governs one’s actions, and it is considered when people are faced with difficult decisions. Even in politics, religion has an important role to fill. Various studies have been done in the past to determine the effects that religion has on the voting and political behaviors of people. Consequently, religion affects the voting ...
All said, the Constitution bars a state religion by adoption, and any attempt by anyone to foist a religion on the nation by a political fait or indeed, any form of legerdemain.
From this perspective, (Asemota, 2004:6) on the other hand argues that a person’s beliefs inevitably influence his/her philosophy, how he/she chooses to live and how he/she votes, therefore by asserting that “the question whether Nigeria is a secular, Islamic or multi religious state would have not arisen if section 10 of the 1999 Nigerian Constitution which provides that “The Government of the Federation or of a state, shall not adopt any religion as state Religion” is interpreted correctly.” He explained further that Section 10 of the 1999 Constitution does not provide that the State cannot be influenced by the religious convictions of its Constituents. This obviously cannot be the idea upon which the 1979, 1999 Constitutions were framed. The exercise of one’s civic duties can and indeed should include attempting to influence civic law according to the moral code which one holds as a result of his/her religious beliefs. This is the heart of our right to suffrage. These moral codes however, must be discussed and agreed upon. The idea that a group can encapsulate their religious beliefs and isolate the rest of the country from them is ridiculous for anyone to honestly contemplate. A person’s beliefs inevitably influence his/her philosophy, how he/she chooses to live and how he/she votes. Attempts to remove references to God from our civic lives would not constitute the separation of Church and State; rather, it would be the indoctrination of atheism, a religion unto itself. However when
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(a) We pass laws that institutionalize a particular religion so as to prefer a particular creed in the civic arena;
(b) Prohibit the free exercise of religion in certain areas and
(c) Claim religious authority, section 10 then becomes violated.
In addition, politics is the authoritative allocation of values in the society according to David Easton, this research work will endeavor to critically analyze the strong positive and negative influences of religion on both the authorities and the values they allocate in the Nigerian society and vice-versa. Also, since the negative impacts of religion on the socio-political life is crystal-clear, as a result this research work will therefore attempt to suggest workable formula for a complementary relationship between religion and politics for a stable, united and progressive Nigeria.
STATEMENT OF THE PROBLEM
There is an incontrovertible connection between religion and politics. While the actual role that religion plays in politics has remained debatable, the nexus between the two concepts has long been established. Being part of the daily life of people, religion affects other aspects of people’s life including cultural, economic and social affairs. But there are different ways in which religion impacts on the governance system and administration of state in each context. In the United States where even though a sizable number of people adhere to certain religious beliefs the impact of religion on the development and democracy is rather minimal. The same is not the case in Nigeria where religion has remained a strong influencing factor on the country’s political process. While religion has contributed in some ways to the process of nation building, the positive impact of religion on Nigeria’s democracy has remained negligible. The manipulation of religion by some powerful individuals who hide under the guise of religion to pursue selfish interests remains one of the negative effects of religion on the polity. In addition, greed has crept into the religious terrain to the extent that some religious leaders now patronize corrupt rulers to meet their lust for money and other material gains. (Falana , 2010)
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As the old saying goes, “Never discuss religion and politics”; this has been a common courtesy practice amongst individuals because of the diversity in our culture, but unfortunately this is not always the case when it comes to religious groups and political officials. Keeping separation between the two is imperative in meeting the needs of all political and religious affiliations without ...
Religion is the opium of the masses (Karl Marx, 1844), and Nigerians are really high on that opium because our political leaders, on both sides: Muslims and Christians, have invoked the name of the Almighty Allah and God respectively in politics, and sought to use religion freely in influencing the polity, decisions and swaying national political and economic policies and to that end governance. In addition, fake religious leaders manipulate and exploit the gullible masses. People are not being enjoined to use their intellect to seek for answers to their numerous problems, rather misleading Pastors and Imams exploit the most bizarre human weakness to make them perpetually subservient. The number of religious people in Nigeria runs into millions, yet the level of hunger, disease, ignorance, poverty, avoidable deaths, and immoral acts is mind-boggling. Another way of indicating the problem is the evil that is being marshaled out in Nigeria all in the name of religion. In other words, religion is being used as an instrument of oppression, exploitation and deceit in Nigeria.
Furthermore, in an essay titled “Secularism and the Politics of Religious Balancing in Nigeria” by Omotola J.S, he asserted that religion continues to cast an ominous shadow on the governance of the country. The attempt to secure religious freedom for some infringes on the freedom of others. This, coupled with the weak institutionalization of the forces of democratization and the economic softness of the state, creates room for the transformation of ethno-religious identities. On the same lane, more than anything else, the greatest obstacle to the nascent democracy is the pervasive insecurity of lives and property, as evidenced by the spate of armed robbery attacks, assassinations, ethnic and religious conflicts coupled with the seeming helplessness of security agencies to handle criminal acts. The increasing numbers of unemployed Nigerians some of who are ready recruits for criminal activities worsen the situation. (Emmanuel Ojo, 2006: 368).
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More significantly, among Nigeria’s multifarious peoples, religion was inextricably mixed with government, the rituals performed by the Yoruba and Benin Obas’, the Sarakuna of Hausa land, Okpara, Obi or Eze of the Igbo, the Amakosuowei or Amanyanabo of the Ijaw, the Ivie of the Urhobo and Isoko, etc. were an essential ingredient in the maintenance of political order and stability and the promotion of the peoples moral codes (cited in Alemika 2002:4).
This has shown the relationship between religion and politics not only at the national level but at the local level.
In Nigeria, the existence of multi-religious identities has created an atmosphere of clash of interest in the governance of the country and has also crippled national integration and federal character principle. In this wise, “Nigeria has a relatively unique problem of achieving solidarity in action and purpose in the midst of hundreds of ethnic nationalities where justice reigns”. (Emmanuel Ojo, 2009: 1).
OBJECTIVES OF THE STUDY
I. To examine and analyze the role of religion in politics and vice versa in Nigeria.
II. To understand and analyze exactly how “religion and politics“ has crippled peace and unity in Nigeria.
III. To bring-forth prolific and feasible means by which religion and politics can both peacefully co-exist in Nigeria.
RESEARCH QUESTIONS
The following research questions shall be analyzed and examined:
1. Has religious differences hindered “peace and unity” and “political Stability” in Nigeria?
2. How can Religion and Politics peacefully co-exist in Nigeria?
3. How can religion and politics be juxtaposed in the Nigerian secular state?
SIGNIFICANCE AND JUSTIFICATION OF THE STUDY
The significance of this research work is to re-examine the age-old controversy on the relationship that should obtain between religion and politics in particular. It seeks to bring into focus, the Nigerian situation. This has to do with how religious plurality has affected positively or negatively the Nigerian polity; particularly the often vexed questions, politicization of religion in Nigeria. This research work will therefore attempt to suggest workable formula for a complementary relationship between religion and politics for a stable, united and progressively Nigeria. This research work will also enable readers to have an in-depth understanding of the nexus between religion and politics in Nigeria, coupled with ways by which they can both complement each other peacefully.
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THE RELIGIOUS STATE OF VIETNAM Part 1: Geographical, Political, and Religious Demographics Vietnam has an area of 127,207 square miles and is located in Southeast Asia. The country has a coastline of nearly 1,440 miles (2,317 kilometers), much of which fronts on the South China Sea. Border countries are China, Cambodia, and Laos. The current government is a Socialist Republic. The population of ...
Moreover, Nigeria is a secular state by the book but this is not the truth in reality because of the way religion has influenced the Nigerian polity. From this perspective, this research work will also try to examine the ideals of a secular state and how religion can peacefully be juxtaposed with Nigerian secular state.
SCOPE AND LIMITATION OF THE STUDY
The scope of the study would revolve around the fourth republic (1999 – Present).
There has been three presidents in the fourth republic starting with Olusegun Obasanjo (29 May 1999 – 29 May 2007), followed by late Umaru Musa Yar’adua (29 May 2007- 5 May 2010), and the incumbent president Goodluck Jonathan. In essence, under these three presidents, the research work will examine religion and politics during each of their tenure. References will also be made to the Nigeria first, second and third republics also.
In addition, the research work is not totally exhaustive in tackling the problem, there are certain limitations encountered during the research. One of the limitations is financial constraint which prevented the purchase of expensive books relevant to the study, followed by lack of adequate resources required to expand the quality of the research. Also, the lack of adequate time especially when the researcher considered examining religion and politics in other countries, inaccessibility to reliable information, the researcher also had the problem of traveling long-distance to gather information coupled with the high cost of transportation. Nevertheless, the research will be carried out effectively with what is available even if these setbacks are present.
RESEARCH METHODOLOGY
This study would espouse a critical, analytical, qualitative and quantitative approach so as to give the readers a correct analysis of the nexus between religion and politics in Nigeria. Qualitative research is used to gain insight into people’s attitudes, behaviours, value systems, concerns, motivations, aspirations, culture or lifestyles. It’s used to inform business decisions, policy formation, communication and research. It doesn’t just rely on statistics or numbers, which are the domain of quantitative researchers, (Gill Ereaut, Director, Linguistic Landscapes, UK).
The research will be deriving its content majorly from secondary sources which include relevant textbooks, newspapers, journals, magazines and online articles. Notwithstanding, there will also be the use of primary data. It is imperative to provide the reader with details of data collection and generation, analysis method of the problems, with their solutions or effects of the researched data. This study will also be argumentative and comparative in nature. More so, the study will also aid the relevancy and perfection of future researches.
ORGANIZATION OF THE STUDY
The chapter one of the research involves the background information of the relationship between religion and politics in Nigeria. This is followed by the statement of the problem which indicates at different point, the salient problems of the nexus between religion and politics in Nigeria. This is followed by the indication of the objectives of the study which emphasizes the thrust of the study, the objectives are: to examine and analyze the role of religion in politics and vice versa in Nigeria. Secondly, to understand and analyze exactly how religion and politics has crippled peace and unity in Nigeria. And thirdly, to bring-forth prolific and feasible means by which religion and politics can both peacefully co-exist in Nigeria. The next in line is the research questions which are going to be addressed at the end of the research. The questions are; has religious differences hindered peace and unity and political stability in Nigeria, how can Religion and Politics peacefully co-exist in Nigeria, and how can religion and politics be juxtaposed in the Nigerian secular state. There is also the significance of the research which entails the relevancy and credibility of the research work. The significance of this research work is to re-examine the age-old controversy on the relationship that should obtain between religion and politics in particular. This is followed by the scope and limitation of the research, the scope of the study would revolve around the fourth republic (1999 – Present).
Here, certain limitations that hinder the research will be included. After the scope and limitation of the research, there will be research methodology which emphasizes that the study would espouse a critical, analytical, qualitative and quantitative approach so as to give the readers a correct analysis of the nexus between religion and politics. This is followed by the organization of the study after which we have the definition of terms where certain terms and concepts that are unique to this research are explained and defined.
The chapter two of the research which is titled literature review. In this chapter, the extant literature relevant to the relationship between religion and politics is critically examined and analyzed. The first topic discussed is the philosophical definitions of religion and politics coupled with the explanation of their relationship. This is followed by the discussion of the politicization of religion in Nigeria. There will also be an overview of the status of religion and politics during Nigeria’s first, second and third republics. This is followed up by an examination of the relationship between religion and politics in selected countries namely: United States of America and China.
Chapter three entails the evaluation of the role or impact of religion and politics in the Nigeria’s fourth republic. I will start by examining impact of religion and politics during Obasanjo’s administration, Yar’adua’s administration and Goodluck Jonathan’s administration respectively. Here, a critical and comparative analysis is carried out coupled with personal comments and self-appraisal of the subject matter which is done based on what have been learnt so far.
The concluding chapter which is chapter four includes summary, conclusion and valid recommendations, references and bibliography.
DEFINITIONOF TERMS
RELIGION
Religion as defined by Johnstone (1975) is a system of beliefs and practices by which a group of people interpret and respond to what they feel is supernatural and sacred (cited in Alemika 2002:32).
Also, according to Spiro M.E (1964), religion is “an institution consisting of culturally patterned interaction with culturally postulated superhuman beings” (cited in Alemika 2002:3).
Religion is a cultural phenomenon, which has played a dominant role in the socio-political organization of man throughout history. As an institution, it has served to meet certain needs in society which anthropologists have studied.
According to Max Weber each major religion of the world had developed the distinctive orientation towards all aspect of life. These differences have had profound consequences for the development of human society all religious groups are continuously shaping and moulding the personalities of their adherents who then as private individuals, staff, the economic, political, educational and other institutional systems of society (cited in Alemika 2002:3).
POLITICS
According to Onyekpe (1998:16), the struggle for power which itself is the authority to determine or formulate and execute decisions and policies, which must be accepted by the society. It is the struggle for power of governance, especially executive authority (cited in Danoye 2008:124).
Onyekpe however gives a caveat to the first part of his definition. According to him, the struggle for or the acquisition of power and the reaction of the society to it, depend greatly on the level of political development of the country. In an undemocratic society, it does not really matter whether the decisions and policies are accepted by the society. Thus the value of political power or politics leaves little or no room for the people to have input, except where democracy has already been entrenched. In a plutocratic system of government, like we have in Nigeria in recent past, political actions entrenched in, policies and social values attached to them are function of the value system and the political orientation of the ruling stratum.
(Patterson 2000), defined politics “as simply the process through which a society makes its governing decisions” (cited in Godwyns, 2010:285).
The society is a structured community of people. So politics is, therefore, the process through which people make their governing
decisions. Thus, any form of politicking that removes the people or does not pay close attention to the effects of its policies and decisions on the people can be termed as a perverted form of politics that must be deconstructed so as to produce politics that is service oriented.
(Ethridge & Howard, 2004) also asserted that politics is the process of making collective decisions in a community, society, or group through the application of influence and power, (cited in Godwyns, 2010:285).
It is a collective decision on who should govern the people and how they should be governed. The people are, therefore, expected to choose their own leaders and also participate effectively in the process of decision and policy-making and implementation.
SECULARISM/ SECULAR STATE
A secular state is a concept of secularism, whereby a state or country purports to be officially neutral in matters of religion, supporting neither religion nor irreligion. A secular state also claims to treat all its citizens equally regardless of religion, and claims to avoid preferential treatment for a citizen from a particular religion/nonreligion over other religions/nonreligion. Secular states do not have a state religion or equivalent, although the absence of a state religion does not guarantee that a state is secular. In addition, secular states are not necessarily communist nations enforcing state atheism on the population by way of religious censorship and persecution.
The Nigerian Constitutions, past and present proclaim loudly the secularity of the Nigerian state, the separation of church and state and the freedom to practice religion of one’s choice without fear of persecution and prosecution. Provisions of the 1999 Nigerian Constitution (Section 1) stipulates that the Constitution is supreme and that its provisions have binding force on all authorities and persons throughout the Federation. Section 10 of the Constitution was categorical in proclaiming, “The Government of the Federation or of any State shall not adopt any religion as State Religion.” Additionally, in Subsection 2, the Constitution stipulates that “the Federal Republic of Nigeria shall not be governed, nor shall any person or group of persons take control of the Government of Nigeria or any part thereof, except in accordance with the provisions of this Constitution.” (The 1999 Constitution of the Federal Republic of Nigeria).
RELIGIOUS TOLERANCE & INTOLERANCE
Tolerance as the ability to bear with one another in spite of differences either in opinion, belief or knowledge is an indispensable factor for any meaningful progress and development of any nation. So from this perspective, religious tolerance is acknowledging and supporting that individuals have the right and freedom to their own beliefs and related legitimate practices, without necessarily validating those beliefs or practices.
On the other hand, religious intolerance is the act of refusing to acknowledge and support the right of individuals to have their own beliefs and related legitimate practices. Also, the unwillingness to have one’s own beliefs and related practices critically evaluated. Religious intolerance is intolerance against another’s religious beliefs or practices or lack thereof.
RELIGIOUS FANATICISM
Firstly, a fanatic is a holder of extreme or irrational enthusiasms or beliefs, especially in religion or politics. Also, it is also used to refer to somebody who is very enthusiastic about a pastime or hobby. But in this case, the fanatic being referred to is the one in the first definition. From this perspective, religious fanaticism Religious fanaticism is fanaticism related to a person’s, or a group’s, devotion to a religion. However, religious fanaticism is a subjective evaluation defined by the culture context that is performing the evaluation. What constitutes fanaticism in another’s behavior or belief is determined by the core assumptions of the one doing the evaluation. As such, there is currently no constant academic standard for what defines a fanatical religious position.
ETHNO-RELIGIOUS CRISES
By ‘ethno-religious’ crises, it means a situation in which the relationship between members of one ethnic or religious group and another of such group in a multiethnic and multi-religious society is characterized by lack of cordiality, mutual suspicion and fear, and a tendency towards violent confrontation (cited in Fawole O. A. and Bello M. L.,2010:211).
In Nigeria, it is interesting to note that ethnically and religious bigotry has become a fulcrum of various forms of language, cultural autonomy and self determination. All these sometimes lead to some forms of contextual discrimination of members of one ethnic or religious group against the other on the basis of differentiated systems of socio-cultural symbols and religion. Therefore, in a multi-ethnic and religiously diverse society like Nigeria with some form of contextual discrimination, relationships between people may be characterized by lack of cordiality, mutual suspicion and fear as it is the case among ethnic and religious groups in Nigeria.
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